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The Strange Anglican Response to Father Alberto Cutié’s Switch to TEC
The Archdiocese of Miami’s response to Father Cutié’s bailing out on the RCC is understandable:
According to our canon law, with this very act Father Cutié is separating himself from the communion of the Roman Catholic Church (c. 1364, §1) by professing erroneous faith and morals, and refusing submission to the Holy Father (canon 751). He also is irregular for the exercise of sacred orders as a priest (canons 1041 and 1044, §1) and no longer has the faculties of the Archdiocese of Miami to celebrate the sacraments; nor may he preach or teach on Catholic faith and morals (cannon 1336, §1). His actions could lead to his dismissal from the clerical state.
What’s not understandable is how many conservative Anglicans dissaprove of this.
There are two levels to his switch.
The first is the fact that he has switch to a far more liberal church than the RCC is a simple argument. His move is a decided step downward, especially in a diocese like Southeast Florida. Had he done this in, say, Nigeria, Uganda, an ACNA church, or even across the Straits of Florida in the West Indes, it would have put orthodox Anglicans–even Anglo-Catholics–in a tighter place. But switching to TEC makes a negative response on this ground jutified and simple.
The second is that he has broken a vow he made at the time of his ordination, i.e., celibacy. That’s a serious problem; we as Christians are supposed to be serious about our commitments of any kind.
But Anglicans–of any stripe–need to recall the following Article of Religion:
XXXII. Of the Marriage of Priests.
Bishops, Priests, and Deacons, are not commanded by God’s Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.It was Anglicanism which reintroduced into Western Europe the concept that clergy could be a) married and b) truly in the apostolic succession (which may be one reason why the RCC is so reluctant to admit that Anglican orders are valid.) Celibacy is not a biblically imposed requirement on all ministers, and events like this one are a reminder of that and of the wisdom of Article XXXII.
Especially in the place where the animals are tame and the people run wild…
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Book Review: N.T. Wright’s The Resurrection of the Son of God
N.T. Wright, Anglican scholar and Bishop of Durham, has gained for himself the reputation as a strong “reasserting” scholar, especially with his massive book series Christian Origins and the Question of God. The Resurrection of the Son of God-dealing with the most important point of the debate-is the third book of the series.
The Resurrection of Jesus Christ is the central event of the New Testament. Because of that, it is the central focus of both attack and defence of Christianity. The attack not only comes from sceptics on both sides of the Enlightenment, but also from Biblical scholars who attempt to form a hypothesis of what the New Testament says and means and prove their hypothesis based on the evidence they have. Unfortunately that evidence isn’t as copious as they would like, and many of them undermine their own hypotheses by challenging the reliability of their own evidence. Wright spends a great deal of time evaluating the various theories; his evaluation is one reason why the tome reached its length and made me glad I picked another line of work over modern Biblical scholarship.
The adverse theories on the resurrection were best summarised in Wright’s citation of one of those scholars, John Dominic Crossan: “…there were some scholars who said it couldn’t be done, and some who said it shouldn’t be done, and that there were some who said the former when they meant the latter.” (p. 14) Some have posited that the resurrection was physically impossible, but others (and there’s some overlap) have also said that physical resurrection wasn’t what either Jesus, or Paul, or the other New Testament writers actually meant.
Wright studiously avoids the “proof” method of showing the truth of the Resurrection, and in fact denigrates it from time to time, although the results he ends up with aren’t as different as he would like to think they are. What he does do is take the “scenic route” to get there. He starts by reviewing pre-Christian views of the afterlife, both those in classical paganism (I’m glad I digested the Aeneid first before getting into that) and in Second Temple Judaism. From there he moves to Paul, but he takes on Paul’s most important discussions of resurrection (1 Corinthians 15 and 2 Corinthians 4 and 5) until the last. From there he discusses the resurrection as it appears in the Gospel narratives outside of the resurrection accounts, and then goes to Patristic and other post-Apostolic evidence. Only after all of this does he tackle the Resurrection accounts themselves. Finally he evaluates the evidence based on a “necessary/sufficient” line of reasoning (I was introduced to this in first semester Calculus, it took Wright a little longer) and shows that the only reasonable explanation as to the early church’s belief regarding the bodily resurrection of Jesus is because the sources of the accounts saw (or believed they saw) the risen Saviour, rather than having seen an apparition or having had some kind of nebulous religious experience.
Along the way Wright makes two important points.
The first is that Jesus, Paul and others in the early church were products of Second Temple Judaism, and that they were in accord with each other and with Pharisaical Judaism as to what resurrection meant, i.e, a return to a living bodily state after death. This put them in opposition not only to the Sadducees, but also to much of paganism as well, and especially Platonic concepts of a disembodied afterlife. Uniting Jesus and Paul in this way is a response to the long-running effort in New Testament scholarship to separate the two. Wright underscores the distinction between simple, disembodied afterlife and physical resurrection, to say nothing of those who set forth the idea that all the disciples had was some kind of “religious experience.”
An important result of this is Wright’s repeated insistence that Christianity isn’t just about “going to heaven when you die.” He shows that the waiting period between death and resurrection is just that: a waiting period, not always well defined but certainly a transitional one. Beyond that Wright puts himself firmly in the Evangelical camp by showing that the aftermath of the first resurrection was a call to action by the disciples and those who came after them. Resurrection turns the Christian life from an escapist longing for eternity to a series of transitions where action is called for, and one of those transitions is this life itself. Although that puts Wright into opposition with much of the Christian heritage which surrounds him in Europe, he might stop and consider that, on this side of the Atlantic, Evangelicals have taken this to turn the church into a purely performance based proposition, which may be undermining its appeal to some (especially when fund raising is involved.)
That leads to Wright’s next point: resurrection is a revolutionary doctrine. It was certainly so with its Jewish advocates, who used it to inspire resistance in the Maccabean period and beyond. In the Hellenistic East, the monarch was a divine figure, and the Romans picked up on this very quickly. Resurrection was a slap in the face to every absolute monarch, as not even putting opponents to death could defeat them. That leads to another of Wright’s favourite points: resurrection proclaims that Jesus is Lord and Caesar is not. Putting Jesus as Lord over death through resurrection was the ultimate power challenge to Roman rule, one that the Romans themselves came to see and oppose. Wright is entirely correct in this assertion, both for Roman despots and modern ones (even ones “democratically” elected,) which explains the virulent opposition by New Atheists and their allies to the whole concept of the afterlife, let alone resurrection. (This is a reversal of the “pie in the sky when you die” concept that many Christians held to and was criticised by the likes of Karl Marx as drugging people into accepting their lot and not wanting to change it.)
As mentioned earlier, Wright spends a great deal of time opposing many of the concepts that his fellow Biblical scholars set forth. He also attempts to distance himself from his more dogmatic Evangelical counterparts, with mixed results. For example, in his discussion of 1 Thessalonians 4, he derides the whole concept of the pre-Tribulational rapture, only to offer up a nice demonstration of a post-Tribulational one. (And there are more people out there who are post-Trib than care to admit it.) He is emphatic that Jesus’ resurrection was not a proof that he is the Son of God, but he states earlier that it “was the divine vindication of him as Messiah,” which for many Evangelicals (if not for Wright) is a distinction without a practical difference.
One issue where Wright’s treatment doesn’t quite get to the point comes in his discussion of the resurrection accounts. Although he demonstrates that the accounts reflect an authentic memory of the events and not a reconstruction based on any “faith of the church,” he simply throws his hands up concerning the variances between them. That gets to an issue that Wright and those like him are going to have to face more squarely: the nature, level, and practical implication of the inspiration of the Scriptures. In the case of the resurrection accounts, he could have used another technical concept, namely that of precision vs. accuracy. But he doesn’t. This is a more critical issue that Wright wants to admit, but sooner or later it must be resolved.
That having been said, The Resurrection of the Son of God is a monumental work. It’s a long, winding road that he takes, and the fact that he keeps it together is a tribute to his scholarship and writing capabilities. If one has the time to take the voyage, the Resurrection of the Son of God is a tour well worth taking.
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In Search of the Lost Movado
I spend a lot of time on this site talking about yachting around South Florida and the Bahamas. As a family we were privileged to do so in an era when things weren’t so crowded—or regulated—as they are now. We also got to miss the thrill of the piracy wave that swept over the region during the 1980’s with the drug trade.
One of our ports of call was Key Biscayne, near Miami. It is basically the last barrier island in the chain that runs along all of Florida’s east cost before the break west of Fowey Rocks begins the Florida Keys. It’s a nice place to visit, or at least was in the late 1960’s when we tied up our yacht (such as the one shown at the top of the page) at the Key Biscayne Yacht Club. In those days it wasn’t as much of a problem to let me and my brother putter around the island a bit, although I preferred to fall into the drink trying to get into my Dilly Boat dinghy.
One night, however, it wasn’t the kids that got into trouble: it was my parents. They went out partying and “bar hopping” one night. In the midst of all of this revelry my mother’s Movado watch left her wrist, victim of an unlatched band clasp failure and a broken safety chain.
Needless to say, when she realised this, panic ensued. All hands were on deck—or on the island, really, searching for this watch. My parents attempted to retrace their steps, but that wasn’t easy as they were having a job of it trying to remember what their steps were. Us kids were sent out literally along the roadsides to try to find the watch. As time went on the fear that the Movado was the victim of South Florida crime became greater. Finally, there was victory: they found the bar where it had fallen off, the bartender having found and kept it, hoping for the return of its rightful owner.
There are few who haven’t experienced the loss or misplacement of a possession. Such a common phenomenon finds expression in the New Testament:
“What man among you who has a hundred sheep, and has lost one of them, does not leave the ninety-nine out in the open country, and go after the lost sheep till he finds it? And, when he has found it, he puts in on his shoulders rejoicing; And, on reaching home, he calls his friends and his neighbours together, and says ‘Come and rejoice with me, for I have found my sheep which was lost.’ So, I tell you, there will be more rejoicing in Heaven over one outcast that repents, than over ninety-nine religious men, who have no need to repent. Or again, what woman who has ten silver coins, if she loses one of them, does not light a lamp, and sweep the house, and search carefully until she finds it? And, when she has found it, she calls her friends and neighbours together, and says ‘Come and rejoice with me, for I have found the coin which I lost.’ So, I tell you, there is rejoicing in the presence of God’s angels over one outcast that repents.” (Luke 15:4-10)
Jesus compares such an event to God’s diligence in seeking lost souls on the earth. Like my brother and I, he even refers to searching the roadsides: “’Go out,’ the master said, ‘into the roads and hedgerows, and make people come in, so that my house may be filled…” (Luke 14:23) For Christians, it is an impetus to do likewise, to spend as much time seeking the lost as we do looking for our stuff.
But what if the lost soul is you? Has that empty place in your life remain unfulfilled? Do you feel that you are of no worth? My mother’s Movado had diamonds around the face, but it was of little value to her while it was lost. When we find unity with God, the value that has been designed into us becomes real, and our life finds the purpose our Creator had for us from the very start. We all have diamonds mounted in our being, and when we enter into a relationship with Him who moves all things, our value in principle becomes one of reality, and our existence becomes a real life.
For more information click here.
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When the Sheep Have Anthrax: A Reflection on the Politics of the Middle East
This was originally written for Christmas 2001–right after 9/11 and the anthrax scares–but deals with the whole political and social dynamic of the Middle East, before and after Islam. It’s good to think about this after Barack Obama’s Cairo speech, and should be a caution to the unbridled idealism that dominates the rhetoric of too many Americans on the subject of “peace in the Middle East.”
At Christmastime, we frequently consider that lovely passage from Luke’s Gospel:
In that same country-side were shepherds out in the open fields, watching their flocks that night, When an angel of the Lord suddenly stood by them, and the Glory of the Lord shone around them; and they were seized with fear. “Have no fear,” the angel said. “For I bring you good news of a great joy in store for all the nation. This day there has been born to you, in the town of David, a Saviour, who is Christ and Lord. And this shall be the sign for you. You will find the infant swathed, and lying in a manger.” Then suddenly there appeared with the angel a multitude of the heavenly Host, praising God, and singing–“Glory to God on high, And on earth peace among men in whom he finds pleasure.” (Luke 2:8-14)
This passage heralds the coming of the Saviour into the world, but it overlooks one important point the shepherds were well aware of — the sheep might have anthrax. Even today anthrax is an occupational hazard for anyone who comes in contact with sheep or other livestock. And the shepherds of Bethlehem didn’t have Cipro to help out either.Anthrax has been around for a long time; it’s just now that people have figured out how to post it. The problems in the Middle East have been around for a long time; it’s just now they figured out how to use our own commercial air system to bring it home in a gruesome way. If we’re going to get past a lot of the propaganda — both of the combatants and the press — and understand what’s going on, we’re going to need some help.
Our government has declared a war against terrorism. Such a declaration — and singling out countries that sponsor it — assumes everyone is working from a “rule of law” perspective. This is patently false; the Middle East, more than any other place on earth, is driven by two forces that almost always take precedence over any rule of law and make virtually any country a potential “sponsor of state terrorism” — shame-honour and careerism.
Shame-Honour
Anyone who has watched The Godfather or its sequels is familiar with the whole concept of shame-honour. Your honour is the most important thing; if anything come to you to make you look bad in front of the world, you have to avenge it, and avenge it in a way that everyone else gets the message. Everyone is subject to a shame-honour reaction at one time or another, but there are places on the earth — and the Middle East is one of them — where shame-honour is an obsession, something that drives people to retaliate with a ferocity that we in the U.S. aren’t used to.
The Bible, being the supremely Middle Eastern document that it is, is well familiar with the concept. Consider the following from the days of King David:
Now it happened afterwards that the king of the Ammonites died, and Hanun his son became king in his place. Then David said, “I will show kindness to Hanun the son of Nahash, just as his father showed kindness to me.” So David sent some of his servants to console him concerning his father. But when David’s servants came to the land of the Ammonites, the princes of the Ammonites said to Hanun their lord, “Do you think that David is honoring your father because he has sent consolers to you? Has David not sent his servants to you in order to search the city, to spy it out and overthrow it?” So Hanun took David’s servants and shaved off half of their beards, and cut off their garments in the middle as far as their hips, and sent them away. When they told {it} to David, he sent to meet them, for the men were greatly humiliated. And the king said, “Stay at Jericho until your beards grow, and {then} return.” Now when the sons of Ammon saw that they had become odious to David, the sons of Ammon sent and hired the Arameans of Beth-rehob and the Arameans of Zobah, 20,000 foot soldiers, and the king of Maacah with 1,000 men, and the men of Tob with 12,000 men…Now when it was told David, he gathered all Israel together and crossed the Jordan, and came to Helam. And the Arameans arrayed themselves to meet David and fought against him. But the Arameans fled before Israel, and David killed 700 charioteers of the Arameans and 40,000 horsemen and struck down Shobach the commander of their army, and he died there. When all the kings, servants of Hadadezer, saw that they were defeated by Israel, they made peace with Israel and served them. So the Arameans feared to help the sons of Ammon anymore. (2 Sam 10:1-6,17-19 NAS)
Here we have the classic pattern of shame-honour: David sent his envoys to the Ammonites, they dishonoured them (and David,) David sent his army and not only defeated the Ammonites, but also the Arameans, and made an example out of the Ammonites in front of the Arameans and everyone else. David was the man after God’s own heart, but he was a realist with Middle Eastern politics.
One of bin Laden’s — and other’s — greatest gripes is that U.S. troops are in Saudi Arabia. For him, Saudi Arabia is shamed by this; so he attempts to restore the honour of Saudi Arabia and Islam by attacking the U.S.. He doesn’t care that U.S. troops are there to prevent another power — Iraq — from taking the country over. But he and other have other goals in mind, and that brings us to the other force that drives things in the Middle East.
Careerism
Everyone wants to get ahead in life. But there’s a line where getting ahead becomes the all in all, where one places the good of one’s family and country behind him or her to get to the top. At that point it becomes careerism. As is the case with shame-honour, careerism is an obsession in the Middle East, and it makes for very violent and volatile politics.
Once again we have a good example of this in the Bible:
Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, “Do you come peacefully?” And he said, “Peacefully.” Then he said, “I have something {to say} to you.” And she said, “Speak.” So he said, “You know that the kingdom was mine and that all Israel expected me to be king; however, the kingdom has turned about and become my brother’s, for it was his from the LORD. “And now I am making one request of you; do not refuse me.” And she said to him, “Speak.” Then he said, “Please speak to Solomon the king, for he will not refuse you, that he may give me Abishag the Shunammite as a wife.” And Bathsheba said, “Very well; I will speak to the king for you.” So Bathsheba went to King Solomon to speak to him for Adonijah. And the king arose to meet her, bowed before her, and sat on his throne; then he had a throne set for the king’s mother, and she sat on his right. Then she said, “I am making one small request of you; do not refuse me.” And the king said to her, “Ask, my mother, for I will not refuse you.” So she said, “Let Abishag the Shunammite be given to Adonijah your brother as a wife.” And King Solomon answered and said to his mother, “And why are you asking Abishag the Shunammite for Adonijah? Ask for him also the kingdom– for he is my older brother– even for him, for Abiathar the priest, and for Joab the son of Zeruiah!” Then King Solomon swore by the LORD, saying, “May God do so to me and more also, if Adonijah has not spoken this word against his own life. “Now therefore, as the LORD lives, who has established me and set me on the throne of David my father, and who has made me a house as He promised, surely Adonijah will be put to death today.” So King Solomon sent Benaiah the son of Jehoiada; and he fell upon him so that he died. (I Kings 2:13-25 NAS)
This was just one of several instances of Solomon liquidating his enemies at the beginning of his reign. Abishag took care of Solomon’s father David in his last years; Solomon knew a veiled power challenge when he saw one. A look at modern Middle Eastern politics reveals that power holders there today do essentially the same thing when taking — and keeping — power.
People professed to be shocked at many of the things they read done in the Old Testament that are either commanded by God or implicitly sanctioned. One should keep in mind, however, that old habits die hard. God’s ways with the people he picked were progressive in nature and it’s asking too much to expect all of the change all at once, especially in the tough neighbourhood that was and is the Middle East.
Our government must recognise that it ultimately is not fighting terrorism but careerism. The Clinton administration understood the concept of careerism completely; it is hard to find people in American history that made the taking and holding of power more of a single minded objective — with the wreckage of “friends” and enemies alike to go with it. But calling these people simply “terrorists” is not enough; these people are fanatical careerists who see terror as simply another weapon to be used to get to the top. Bin Laden’s greatest objective has been the toppling of the House of Saud and taking over Saudi Arabia, and he has done so with help from others in the Kingdom who are interested in the same thing.
A Different Way
But God did not intend for this state of affairs to go on indefinitely:
But Jesus called the ten to him, and said: “Those who are regarded as ruling among the Gentiles lord it over them, as you know, and their great men oppress them. But among you it is not so. No, whoever wants to become great among you must be your servant, And whoever wants to take the first place among you must be the servant of all; For even the Son of Man came, not be served, but to serve, and to give his life as a ransom for many.” (Mark 10:42-45)
The concept of servant leadership is very much in vogue in management circles these days, but it is at its heart a Christian concept. When servant leadership becomes the norm, the kind of careerism, power holding and challenging, and shame-honour that we see in the Middle East — and here also — have to go. This is one of the principal reasons why the Middle East embraced Islam after Christianity; Islam makes it simpler to continue in the old ways. The West’s embrace of Christianity has left a lot to be desired of, but at least enough of servant leadership has sunk in to make institutions beneficial to many people and not just those at the top possible.
So now we must face all of this during the holiday season. No matter how things come out in the short run, if we do not face our problems for what they are, we will spend a lot of holiday seasons worrying about whether we — let alone the sheep — have anthrax — or worse.
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Southern Joy: Over the Next Hill
Southern Joy
Over the Next Hill (Sounding Board SJ 1020)I suppose a site like this isn’t complete without some Southern Gospel, and this is a nice example of that from the mid-1970’s. Southern Joy was a gospel group from Greenville, SC. Performed well without too much affectation, with a lively tempo to keep your feet patting the way they should.
The songs (for individual download:- I’m One of His Own
- Yesterday
- Glory Road
- They That Sow in Tears
- I’ll See You in the Rapture
- I Feel Something Good is About to Happen
- Please Search the Book Again
- Something I Can Feel
- Jesus Will Never Say No
- Over The Next Hill
The group was led by Frank and Dovie Hopkins. Others who helped with the album are as follows:
- Keyboard: Steve Hanks and Otis Forrest
- Guitar: Pee Wee Melton
- Bass: John Brookshire
- Steel Guitar: Tom Dodd
- Engineer: Jesse Evatte
- Art Direction: Ron Mattox

